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:B 11 




1. — It is the intention of the author in this chapter to define and simplify 
the great principle, called FAITH. This is not an abstract principle, sepa- 
rate and distinct from mind, but it is a certain condition or state of the mind 
itself. When the mind believes or has confidence in any subject, or state- 
ment, or proposition, whether correct or incorrect, it is then in possession of 
faith. To have faith is simply to believe. Faith and belief, therefore, are 
synonymous terms, expressive of the same idea. 

2. — Faith or belief is the result of evidence presented to the mind. Without 
evidence, the mind cannot have faith in anything. We believe that a stone 
will fall, when unsupported, on the evidence of past observation in relation 
to the falling of heavy bodies. We believe that day and night will continue 
on the evidence of past experience in regard to the uniformity of nature's 
laws. We believe that space is boundless, and duration endless, on the evi- 
dence, presented by the mind itself, which at once perceives the absurdity of 
either space or duration being limited. We believe in all self-evident truth?, 
on the evidence that all opposite propositions to these truths are absurd- 
We believe in all the great trutbs of science, either on the evidences of onr 
own investigations, or on the researches of others. We believe in historical 
facts on the evidence of the historian. Faith in every fact, statement, truth, 
or proposition which we have confidence in, is, in all cases whatsoever, derived 
from evidence. Therefore, without evidence, faith can have no existence. 

3. — Faith is of two kinds, namely, false and true. A false faith is the re- 
sult of giving credence to false evidence : a true faith, the result derived from 
true evidence. 

4. — The faith of Cain in offering the fruits of the ground was false, derived 
from some incorrect evidence, in relation to offerings, or in relation to the con- 
dtict necessary to obtain a blessing. The faith of Abel in offering the firstlings 
of his flock, was founded upon the evidence he had from the word of God that 
such an offering would please Him. The faith of the Egyptians in the doc- 
trines of the magicians was the result of false evidence, strengthened, and, as 
they supposed, confirmed by the numerous miracles wrought by their evil 
hands. The faith of Israel in the doctrines of Moses was founded upon true 
evidence, and hence, was pleasing in the sight of God. Faith in idols and 


in the mythologies of the heathen, is the result of a false traditionary evi- 
dence. Faith in the true God is founded upon true evidence. Faith in false 
doctrines, and in the creeds aud articles of religion, invented hy human wis- 
dom, is the production of traditionary evidence, not to be depended on. 
Faith in every word of God, whether ancient or modern, is always produced 
by evidence that is true, and calculated to give the greatest assurance to the 

5. — As evidence precedes faith, the latter should be weak or strong in pro- 
portion to the weakness or strength of the evidence. Where the evidence is 
accompanied by circumstances of a doubtful nature ; or where it relates to 
things which are, in some degree, improbable in themselves ; or where there 
is an opposing evidence of nearly the same influence or weight ; or where 
there is only circumstantial evidence — faith should be weak. On the other 
hand, where the evidences are direct ; where they relate to events or things, 
not improbable ; where they are accompanied by favourable circumstances of 
a confirmatory nature ; where no evidences, of any influence or weight, are in 
opposition — faith should be strong. The weakness or strength of faith will, 
therefore, in all cases, be in proportion to the weakness or strength of the 
impressions, produced upon the mind by evidence. It is often the case, that 
the judgment becomes so weak and beclouded, that the evidence, however 
great, and clear, and lucid, and demonstrative, produces no sensible impres- 
sion upon the mind. Hence, faith does not always exist in impaired or vitia- 
ted minds with a strength proportioned to the degree or force of evidence. 

6. — In our examination into the truth or falsehood of many subjects, we 
are exceedingly liable to be deceived. Man, through the influence of sophis- 
try, or popularity, or surrounding circumstances, or tradition, or many causes, 
combined, may be biased in his judgment, partial in his investigations, and 
swayed from that searching analysis which is sometimes requisite in order 
to discover the truth or error of the subject, statement, or proposition, under 
consideration. Even his own senses, uncorrected by his judgment, often lead 
him astray. For instance ; a man, looking through the cabin window of a 
vessel, perceives another vessel apparently moving. He hastily conclude* 
that the other vessel is really in motion, while his own is standing still. In 
this, he is very liable to be deceived ; for the fact may be directly opposite to 
the one he so hastily assumes ; that is, his own vessel may be moving, though 
imperceptibly to him, while the one at the distance may be standing still ; or 
the phenomenon may be occasioned, by the combined motion of both vessels. 
All the inhabitants of our globe were for many centuries, deceived in 
regard to the motions of the heavenly bodies. They believed that the 
sun, moon, planets, and stars, revolved around the earth daily, until Coper- 
nicus undeceived them, by proving that the appearances were the result 
of the simple diurnal rotation of the earth. 

7. — Very many have been the deceptions palmed upon the world, under the 
names of science, theories, hypotheses, doctrines, &c. Hundreds of millions 
in all ages have been under the influence of false faiths, built upon false evi- 
dences. Among all the antediluvian world in the days of the flood, only 
eight persons had the true faith ; all the rest perished with a false faith. 
In the cities of the plains which were overthrown, Lot and his two daughters 
were the only ones, having a true faith. Modern Christendom or the 
nations of great Babylon, have, for centuries, been under the influence of 
false faiths which will soon lead them to utter destruction. 


8. — A false faith in regard to history, science, and many other subjects, is 
not so injurious to individuals and nations, as an incorrect faith in regard to 
the doctrine of salvation. To believe that a revelation or message, sent from 
God, is false, is attended with the most fearful consequences, involving the 
present and future happiness of the soul. So likewise, to believe human 
creeds and articles of religion, invented by uninspired men, to be of divine 
origin, is equally dangerous and fatal in its consequences. 

9. — Faith most generally inspires the heart to actions or works of a nature 
similar and suitable to the belief. Faith in idolatrous systems leads to idola 
trous works. Faith in false doctrines leads to false or wicked practices. 
Faith in the corrupt man-made systems of modern Christianity leads to many 
corrupt, abominable, and wicked works. Faith in a divine message or new reve- 
lation will lead to works in accordance with the requirements contained therein. 

10. — When faith, either true or false, is sufficiently powerful to lead to ac- 
tion, it produces effects charaeteristic of the cause. The faith of Paul, that 
Jesus of Nazareth was an impostor, led him to persecute his followers with 
great zeal. Afterwards his faith that Jesus was the son of God, led him to 
endure all kinds of hardships for his sake. The faith of some led them to 
really suppose they were doing God service to kill the Apostles. The faith of 
others made them willing to die for their testimony concerning Jesus. The 
murderers of the Apostles, and the Apostles themselves, both had faith and 
works ; both were sincere ; the one having false faith and wicked works ; the 
other having true faith and righteous works. 

11. — Faith alone will not save men: neither will faith and works save 
them, unless they are of the right kind. Indeed the faith and works of the 
greatest portion of mankind will be the very cause of their damnation. True 
faith and righteous works are essential to salvation ; and without both of these, 
no man ever was, or ever can be saved. 

12. — Unless the true principles of salvation be revealed and established by 
sufficient evidence, there could be no true faith and works by which mankind 
could obtain salvation ; for in the system of salvation, works follow faith, and 
faith follows evidence, and evidence accompanies the revealed truth. For 
instance, God reveals the great and sublime truths contained in the Book of 
Mormon. Next, He sends evidence sufficient to convince mankind of the 
divine authenticity of these truths. Thirdly, this evidence produces faith in 
the minds of those who candidly and carefully examine it. Fourthly, this 
faith will lead the honest to do the works required of them in that book. 
And lastly, through the atonement of Christ, these faith and works, combined 
together, will surely save them in the kingdom of God. 

13. — The evidence which God always gives to establish the divinity of Hig 
revelations, is sufficient to produce faith in the heart of every person living, 
who examines it in a proper manner. Hence every creature in all the world, 
who has come to years of understanding, and who has evidence placed within 
his reach, is condemned if he does not believe it. There are some who say 
that, if the evidence were sufficient, they would be compelled to believe ; but 
this is not true — the evidence may be sufficient, and yet they may refuse to 
examine it; or they may examine it with prejudiced minds, or they may be 
careless in their examinations, or they may refuse to examine it in the man- 
ner in which God has directed ; or they may examine it with a determination 
not to embrace it, even though it be true ; or they may be partial in weigh- 
ing the evidence for, and apparently against it, with a most anxious desire 


and hope that they shall find it false. All these obstacles, and many others 
that might be named, prevent them from believing that which an honest, 
candid, unprejudiced, and prayerful mind would believe. Therefore it is not 
for the lack of evidence that they disbelieve, but it is their own evil hearts, 
and the darkness which they bring with them in their investigations. When 
God reveals a truth, as it is always accompanied with sufficient evidence, all 
people, because of their agency, can believe or disbelieve it, as they choose : 
and if they believe it, they can also obey or disobey it, as they choose : and 
herein is the condemnation of man, because they prefer unbelief to faith, and 
disobedience to obedience. 

14. — When the Apostles were commanded to go into all the world and 
preach the Gospel to every creature, they were informed that he who believed 
the Gospel, and was baptized, should be saved, and he who believed not 
should be damned. To believe the Gospel, as the Apostles preached it, was 
not sufficient, but Jesus added the condition of baptism, clearly showing that 
their faith must be manifested by their works, otherwise it would be of no bene- 
fit to them. Jesus very well understood that the works necessary to salvation 
never would be performed without faith, which always precedes them ; and, 
as this faith was in their power to obtain through the evidence offered by the 
preaching of his Apostles, he determined to damn every creature in all the 
world that would not believe the message they taught. 

J 5. — There are some who believe that faith alone, unaccompanied by works, 
is sufficient for justification, sanctification, and salvation. But what would it 
benefit a hungry man, in a field, who believes that in the house there is a 
table spread for him, with an abundance of food, if he make no exertion to 
approach the house and obtain the blessing ? What profit would it be to a 
rich man who has faith in the words of Jesus, concerning the feeding of the 
hungry and the clothing of the naked, unless he have works corresponding to 
that faith ? What blessing would be obtained by believing the words which 
Christ has spoken, unless we do them ? It is not the person who merely 
believes in the sayings of Christ, that is justified, but it is he who shows his 
faith by obeying them. When Jesus speaks of believers, he has reference, 
most geuerally, to those whose faith has been sufficiently strong to lead them 
to obedience. It is to this kind of believers that he refers in the following 
passages : " Verily, verily, I say unto you, he that heareth my words, and 
believeth on him that sent me, hath everlasting life, and shall not come into 
condemnation ; but is passed from death unto life." " For God so loved the 
world, that he gave his only begotten Son, that whosoever believeth on him 
should not perish, but have everlasting life." "He that believeth on him is 
not condemned." 

16. — Jesus here refers to a class of believers who should fully prove their 
faith by their obedience. Such, and such alone, should be freed from con- 
demnation — should pass from death unto life — should become the children of 
God by having a faith that would lead them to obey. All other believers are 
without justification — without hope — without everlasting life, and will be 
damned, the same as unbelievers, because they profess to believe on the words 
of the Son of God, but will not obey them. 

17. — Jesus says, " If a man love me he will keep my words ; and my 
Father will love him, and we will come unto him, and make our abode with 
him. He that loveth me not keepeth not my sayings." As a man's love is 
manifested by his works, so is his faith. 


18. — John says that, " Whosoever beiieveth that Jesus is the Christ, is bora 
•of God." It is evident, from the whole Epistle in which these words are con- 
tained, that none were to be considered as really believing that Jesus was the 
Ghrist, only those who manifested it by keepiug his commandments ; for he 
further says, " Hereby we do know that we know him, if we keep his com- 
mandments. He that saith, I know him, and keepeth not his commandments, 
is a liar, and the truth is not him. But whoso keepeth his word, in him 
rerily is the love of God perfected : hereby know we that we are in him." 
And again, he says, " Every one that doeth righteousness is born of him." 
" Whosoever doeth not righteousnes is not of God. " He that keepeth 
his commandments dwelleth in him, and he in him." " Every one that 
loveth is born of God, and knoweth God." " He that loveth not, knoweth 
not God ; for God is love." "He that dwelleth in love, dwelleth in God, and 
God in him. Herein is our love made perfect, that we may have boldness in 
the day of judgment ; because, as he is, so are we in this world. There is 
no fear in love, but perfect loveth casteth out fear; because fear hath torment. 
He that feareth is not made perfect in love. We love him, because he first 
loved us." " This is the love of God, that we keep his commandments; and 
his commandments are not grievous." 

19. — From all these passages, it is easy to perceive that salvation depends 
upon our loving God ; and that loving God is the keeping of His command- 
ments ; and the keepiug of His commandments is the only sure evidence of 
our really believing that Jesus is the Christ. Let no persons, therefore, 
natter or deceive themselves with the idea that they believe from their heart, 
that Jesus is the Christ, or that they are born of God, or that they have 
passed from death unto life, or that they love God, unless they are certain 
that they have kept His commandments and sayings. Millions are deceiving 
themselves with a false faith and with a false hope — deluding themselves with 
the notion that they are born of God, when they have not attended even to 
the first commandments in relation to their adoption, All such will meet 
with a bitter disappointment. 

20. — The first effect of true faith is a sincere, true, and thorough repent- 
ance of all sins ; the second effect is an immersion in water, for the remission 
of sins ; the third is the reception of the ordinance of the laying on of the hands 
for the baptism of the Holy Ghost : these are the first commandments in the 
Gospel. No man has a saving faith without attending to these three require- 
ments. No person can be a believer in Christ, in the Scriptural sense of that 
term, without complying, in the strictest manner, with these commandments; 
without receiving these, it will be in vain for him to pray for a forgiveness of 
sins, or for the baptism of the Spirit, or for salvation : and if he flatters him- 
self that he loves God, or that he can obtain eternal life without obeying these 
first commandments, he is wofully deceived. Indeed these are the introduc- 
tory principles, and the only principles by which men and women can be born 
into the kingdom of Christ, and become his sons and daughters. After 
attending to these, there are other commandments for them to obey ; but if 
they undertake to obey the others first, they will find their endeavours unac- 
ceptable in the sight of God. For instance, God requires His sons and 
daughters to keep the Sabbath day holy ; but no man can keep the Sabbath 
holy until he has attended to the first three commandments of the Gospel, 
after which he can keep the Sabbath according to the mind of God, but not 
before. There are many commandments which none but those who are born 


of God can keep. And for a man to undertake to keep them before attend- 
ing to the first three, would be like a child's undertaking to read before it had 
learned the alphabet. 

91. — A faith, then, that brings remission of sins or justification to the sinner, 
is that which is connected with repentance and baptism. Faith alone will not 
justify; faith and repentance alone will not justify ; faith and baptism alone 
will not justify; but faith, repentance, and baptism will justify and bring re- 
mission of sins through the blood of Christ. What does Paul mean when he 
says, " Therefore being justified by faith, we have peace with God, through 
our Lord Jesus Christ ?" He means that faith is the starting point — the 
foundation and cause of our repentance and baptism which bring remission or 
justification; and being the cause which leads to those results, it is not 
improper to impute justification to faith. What does that Scripture mean 
which says, " If thou shalt confess with thy mouth the Lord Jesus, and shalt 
believe in thine heart that God hath raised him from the dead, thou shalt be 
saved. For with the heart man believeth unto righteousness, and with the 
mouth confession is made unto salvation?" It means that real faith in the 
heart is that which leads to obedience ; for a man who does not obey, only has 
a degree of faith, and not a living faith in the heart, which in all cases will 
lead to repentance, confession, baptism, laying on of hands, etc. All will 
admit that to believe with the heart leads to and includes repentance. Why 
not also admit that it includes every other commandment of the Gospel ? 
Because believing with the heart m the resurrection of Christ is the moving 
cause of obedience which brings salvation, it may well be said that salvation 
is the result of faith. 

22. — There has been much dispute among mankind in regard to justification. 
Some have supposed that we are justified by the blood of Christ by simple 
faith alone, without performing any works either of the law or Gospel. Others 
suppose that we are justified by the blood of Christ by simply adding repent- 
ance to our faith without any further works. Others contend that all man- 
kind will be justified and saved through the blood of Christ, without either 
faith or works. All these admit that the atonement of Christ is necessary to 
justification. The only dispute seems te be in regard to the conditions re- 
quired of the creature by which he receives the justification purchased by the 
atonement. Those who believe that simple faith alone, without works, is the 
only condition required, generally urge tho following passages in support of 
that view ; "For if Abraham were justified by works, he hath whereof to 
glory ; but not before God. For what saith the Scripture ? Abraham be- 
lieved God, and it was counted unto him for righteousness. Now to him that 
worketh is the reward not reckoned of grace, but of debt. But to him that 
worketh not, but believeth on him that justifieth the ungodly, his faith is 
counted for righteousness. Even as David also describeth the man, unto 
whom God imputeth righteousness without works." (Rom. iv. 2 — 0) Thos® 
who believe works necessary to justification, quote the following : " What doth 
it profit, my brethren, though a man say he have faith, and have not works ? 
Can faith save him ?" " Faith, if it hath not works, is dead, being alone. 
Yea, a man may say, Thou hast faith and I have works : show me thy faith 
without thy works, and I will show thee my faith by my works. Thou be- 
lievest that there is one God ; thou doest well : the devils also believe and 
tremble. But wilt thou know, vain man, that faith without works is dead? 
Was not Abraham, our father, justified by works, when he had offered Isaae, 


his son upon the altar ? Seest thou how faith wrought with his works, and 
by works was faith made perfect ? And the Scripture was fulfilled which 
gaith, Abraham believed God, and it was imputed unto him for righteousness : 
and he was called the Friend of God. Ye see then how that by works a man 
is justified, and not by faith only. Likewise also was not Eahab, the harlot, 
justified by works, when she had received the messengers, and had sent them 
out another way? For as the body without the Spirit is dead, so faith without 
works, is dead also." (James ii. 14 — 26.) Paul and James seem apparently 
to contradict each other ; and this has been the cause of differences of opinion 
in our day : but these apparent contradictions can easily be reconciled, if we 
take into consideration the two different subjects upon which they were 
writing. Paul was writing to a people who were inclined to believe in cir- 
eumcision, and other works of the ancient law which had been done away in 
Christ. And he shows clearly that circumcision and many of those ancient 
laws were given in the earlier ages, not to take away past sins, nor to justify 
those to whom they were given, but for various other purposes : and that by 
eomplying with those works, they did nothing more than what they were in- 
debted to do, and that the reward attached to these acts was " not reckoned 
of grace, but of debt ; " or, in other words, the reward of grace is a forgiveness 
of past sins ; but the reward of debt is a freedom from the condemnation, not of 
past sins, but of the sins which would exist in the case we refused to pay the 
debt : for instance, God commanded Abraham to circumcise himself and all 
the males of his house, not to justify himself or his house of past sins, but 
for another purpose. When this commandment was given, it brought Abra- 
ham under obligations to obey it; it was a debt he owed to the Lord; if he 
paid it, there would be no condemnation arising from disobedience in relation 
to that particular commandment, and he would have the reward of a clear 
conscience, so far as the payment of that particular debt was concerned ; but 
in all this there is no reward of grace manifested in the forgiveness of any 
sins which may have previously been committed. Therefore as obedience to 
these particular laws did not bring remission of sins, Paul could with propri- 
ety say that Abraham and others were not justified by works, that is, by such 
works of the law as circumcision, &c, which were given for a very different 
purpose than that of justification. It wa3 very necessary that Abraham 
should do those works, though they were not works intended to bring remis- 
sion of sins or justification, yet the performance of them would prevent the 
sin of negligence, and would also bring such blessings as were attached to 
them by way of promise. But after these laws and circumcision were done 
away in Christ, then Paul could say, " But to him that worketh not, but be- 
lie veth on him that justifieth the ungodly, his faith is counted for righteous- 
ness." If those laws and ordinances which were given to Abraham to per- 
form, were not intended to justify him of his past sins, much less would they 
justify those who lived after Christ when they were done away. After Christ, 
these works given to Abraham to perform, were not considered even as a debt 
binding upon any : they were works, therefore, that would be sinful to per- 
form. The faith of that man that " worketh not." that is, that does not per- 
form works that are done away, "is counted for righteousness." 

S3. — But as Abraham was justified by faith, it may not be improper to inquire 
whether there were any other class of works, connected with his faith, that 
were of a justifying nature. Paul says, " The Scripture foreseeing that God 
would justify the heathen through faith, preached before the Gospel unto 


Abraham, saying : In thee shall all nations be blest." — (Gal. iii. 8.) From 
this we learn that the same Gospel that was to justify the heathen through 
faith, and bless all nations, was actually preached to Abraham. Now in the 
Gospel there are certain works to be connected with faith for justification : by 
these works of the Gospel, he manifested bis faith and obtained justification : 
and not by the works of the law, such as circumcision, &c. Paul says, " Faith 
was reckoned to Abraham for righteousness. How was it then reckoned ? 
when he was in circumcision or in uucircumcision ? Not in circumcision, 
but in uucircumcision. And he received the sign of circumcision, a seal of 
the righteousness of the faith which he had, yet being uncircumcised : that 
he might be the father of all them that believe, though they be not circum- 
cised : that righteousness might be imputed unto them also ; and the father 
of circumcision to them who are not of the circumcision only, but who also 
walk in the steps of that faith of our father Abraham, which he had being 
yet uncircumcised. — (Rom. iv. 9 — 12.) From these passages we learn, that 
Abraham was justified before circumcision, consequently the Gospel of justifi- 
cation must have been preached to him before that law was given. Tbat 
there were works connected with the Gospel preached to Abraham, is evident 
from the fact that all the heathen nations who lived in the Apostles' days, 
could be justified and become his children by walking, as Paul says, " in the 
steps of that faith of our father Abraham." There were certain steps pertain- 
ing to the Gospel and faith of Abraham, in which he walked ; otherwise he 
could not have been justified. Whatever works these steps of justification 
included, the very same were required of the heathen after Christ. These 
steps of the Gospel, since Christ, we have already observed, are Piepentance 
and Baptism, which bring remission of sins and justification, being the re- 
sults of faith, or, in other words, the steps of faith that Abraham walked in. 
Therefore, " to him that worketh not " the works of circumcision and other 
laws that are done awaj r , but performeth the works of the Gospel, " his faith 
is counted for righteousness," the same as Abraham"s was, who walked in the 
Steps of the same Gospel, and was justified in the same way. This view of 
the subject perfectly reconciles the teachings of both Paul and James, and 
shows most clearly that both were correct, when their statements are applied 
to the two different subjects upon which they were writing. 

24. — Faith is the gift of God. In what manner does God give faith ? Does 
He impart this gift to the mind by the immediate operation of the Holy Spirit 
independent of any other means ? Does He bestow it unsought for and irre- 
spective of the preparation of the mind ? Does He confer it independent of 
the agency of man? To say that man obtains this gift without preparing him- 
self, or without the exercise of any agency, is to deprive him of all responsi- 
bility in regard to whether he has faith or not. This condition would free him 
from all blame or condemnation for unbelief. If agency is in no way concerned 
in obtaining faith, it would be the highest act of injustice to punish the unbe- 
liever : there would be no more responsibility about him than there is about 
the dumb brute. What would be thought of the justice of a man who would 
punish his horse because he was not harnessed '? If the animal were endowed 
with the power of speech, would he, not say that he was an irresponsible 
being, that he had no power or agency to harness himself, that the gift of 
harnessing belonged to a higher and superior being te himself, and that he 
considered it very cruel, and unjust, and tyrannical for that higher being to 
punish him for not exercising a faculty with which he was not endowed, 


which was far beyond his capacities, and which was a condition that man 
alone was capable of bestowing? If faith is the gift of God, and man has no 
agency in obtaining this gift, then he stands in the same relation to God in 
regard to having faith, as the horse does to the man in regard to being har- 
nessed ; and if it would be unjust and cruel in man to punish his horse for 
•not being harnessed, it would be equally unjust and cruel for God to punish 
man for not having faith, if he be considered a being incapable of the 
exercise of such a faculty. 

25. — That faith is the gift of God there is no dispute ; but that God bestows 
this gift unsought for, and without any preparation or agency on the part of 
man, is aot only unscriptural and unreasonable, but extremely absurd, when 
we consider that man is to be punished for his unbelief. But some may 
inquire, has not God the power and right to do with man as He pleases? Has 
not He power to withhold faith, and punish whomsoever He will, whether they 
deserve it or not? We reply that whatever power God has, it is certain 
that He will not exercise it contrary to the principles of Justice and Mercy, 
or contrary to the revealed character which He has given of Himself. If it 
were possible for Him to change or deviate from His word, then He would 
cease to be God. If He would punish the innocent and acquit the guilty, 
He would be a Being altogether unlovely and undesirable — a Being to be 
feared, but not to be loved. Therefore we may rest assured that He will 
never punish a man for his unbelief, unless man has the power to obtain faith 
through the exercise of his own free will. 

20. — But if faith cannot be obtained, unless sought for properly, how can the 
sayings of Paul to the Ephesians be reconciled with this idea ? " For by grace 
are ye saved through faith ; and that not of yourselves ; it is the gift of God ; 
not of works, lest any man should boast. For we are His workmanship, 
created in Christ Jesus unto good works, which God hath before ordained 
that we should walk in them." — (Eph. ii. 8 — 10). We are to understand 
from these passages, that the grace and faith by which man is saved, are the 
gifts of God, having been purchased for him not by his own works, but by the 
blood of Christ. Had not these gifts been purchased for man, all exertions 
on his part would have been entirely unavailing and fruitless. Whatever- 
course man might have pursued, he could not have atoned for one sin ; it 
required the sacrifice of a sinless and pure Being in order to purchase the 
gifts of faith, repentance, and salvation for fallen man. Grace, Faith, Be- 
pentance, and Salvation, when considered in their origin, are not of man, 
neither by his works ; man did not devise, originate, nor adopt them ; supe- 
rior Beings in Celestial abodes, provided these gifts, and revealed the condi- 
tions to man by which he might become a partaker of them. Therefore all 
boasting on the part of man is excluded. He is saved by a plan which his 
works did not originate — a plan of heaven, and not of earth. 

2T. — Well might the Apostle declare to the Ephesians, that these gifts were 
not of themselves, neither of their works, when the God and Father of our 
spirits, from whom cometh every good and perfect gift, was the great Author 
of them. But are these great gifts bestowed on fallen man without his works ? 
No : man has these gifts purchased for and offered to him ; but before he can 
receive and enjoy them he must exercise his agency and accept of them : and 
herein is the condemnation of man, because when he was in a helpless fallen 
condition, and could not by his own works and devices atone for the least of 
his sins, the only Begotten of the Father gave his own life to purchase the 


gifts of faith and salvation for him, and yet he will not so much as accept of 

28. — Faith therefore is the gift of God, hut man cannot have this choice hea- 
venly treasure only in God's own appointed way. Among the mean3 that 
God has ordained through which man may receive this great and precious 
gift, may be mentioned the preaching of the word by men called and inspired 
by the gift and power of the Holy Ghost : for saith the Apostle, " How then 
shall they call on him in whom they have not believed ? And how shall they 
believe in him of whom they have not heard ? And how shall they hear 
without a preacher '? And how shall they preach except they be sent ? " " So 
then, faith cometh by hearing, and hearing by the word of God." — (Rom. x. 
14, 15, 17.) Though faith be the gift of God, yet it comes by hearing the 
word. Through this medium man makes himself acquainted with the evi- 
dence in favour of the divinity of the word ; the evidence being of divine origin 
as well as the word. This evidence begets faith in the mind ; and this faith, 
though it be obtained through the exercise of the free will and agency of the 
creature, is still the gift of God, granted through the evidence accompanying 
the preached word. In the Apostles' days, when the art of printing was 
unknown, and the great majority of mankind could not read the word, the 
principal means of obtaining faith was by the process of preaching and hear- 
ing, but in these days, in many instances, faith comes by reading as well as 
by preaching : for a man called and inspired of God can both preach and 
write by the power of the Holy Ghost, and when the honest humble soul 
either hears or reads that which is given by the Spirit, the light that is in 
him witnesseth that it is of God ; for light cleaves to light, and truth to truth ; 
the Spirit gives light to every man that comes into the world, and if he loves 
the light that is in himself, he will love all other light that is presented to 
his mind, and embrace it. Light cannot be presented to the mind of a can- 
did, honest person, without being perceived to be light ; but if he receive it 
not, he extinguishes in a degree the light that is in him, and darkness still 
greater ensues, and he is left to commit evils of a greater magnitude, until 
the light that was in him has entirely fled, and darkness reigns triumphantly : 
this darkness brings misery and wretchedness in this world and eternal tor- 
ment in the world to come. This is the state of man who rejects light and 
truth, and will not exercise faith in that which the light that is in him teaches 
him is truth. 

29. — The word and the evidence accompanying it are both the gifts of God ; 
but besides these, the light that is in every man who comes into the world is 
also the gift of God through Christ. For if Christ had not purchased this 
gift for man by his atoning blood, man would have been destitute of all light. 
Darkness alone would have reigned, and our world would have been a hell — ■ 
the miserable abode of fallen spirits and fallen man : no ray of light could 
have penetrated the darkened understanding : the extreme of misery would 
have been the result. But saith our Saviour, " I am the light and the life 
of the world ; " all light that is in the world came by him through his atone- 
ment ; it is the gift of God to fallen man. If the light that is in man be 
the gift of God, surely all additional light offered to him, must be the gift 
of God also. By faith man should lay hold of this light, wherever he may 
discover it. 

30. — The only way to receive additional faith and light is to practise accord- 
ing to the light which we have : and if we do this, we have the promise of God 


that the same shall grow brighter and brighter until the perfect day. Every 
word of God is light and truth. He that saith, that he is in the light, but 
obeyeth not the words of truth, is deceiving himself, and is in darkness ; for 
none are the children of faith except such as walk in the light, and obey its 
laws. How many millions in Christendom profess to be Christians, and 
say that they are in the light and have been born of God, and yet they have 
never obeyed even the first principles of the light ; they have never repented 
properly and been immersed in water for the remission of sins by the minis- 
tration of one whom God has authorized ; and yet they pretend that God 
for Christ's sake has forgiven their sins. How blindly deceived ! and how 
vain their faith and hope of salvation ! God has not forgiven their sins; nei- 
ther will He forgive them, until they obey the message of the Gospel accor- 
ding to the precise order which He has revealed. Faith is the gift of God, 
and is one of the means of salvation ; but none can have this gift except in 
the way that God has ordained : and all who pretend to have faith and obey 
not that form of doctrine which God has revealed, will find that their faith is 
of no effect, and that they will be damned with unbelievers : for God will not 
confer saving gifts upon the disobedient. 

31. — Every thing that is good comes from God and is the gift of God. God 
has given revelation upon revelation unto man for his benefit ; and the gene- 
rations to whom He has given His word will be judged by that word at the 
last day. God raised up a prophet in our day, and gave him the Urirn and 
Thummim, and revealed a flood of light and truth through him to this gene- 
ration. This generation will be judged out of the books and revelations 
which God gave through this prophet. If they exercise faith in these revela- 
tions, and obey the same, they will be justified and saved ; but if they dis- 
believe them, and harden their hearts against them, they will surely be damned ; 
for the Almighty reveals not His word in vain. "What doth it benefit this 
generation to offer them a heavenly gift, and reveal to them more light and 
truth if they receive it not ? The gift benefits those only who receive it. 
The rest will receive a greater condemnation. When the honest read that 
heavenly treasure — the Book of Mormon, they are filled with joy unspeakable, 
because God has again spoken to man as in ancient times; their souls feast upon 
the contents of that holy and divine book ; and so great is their joy, that they 
cannot find language adequate to express the overflowings of their hearts. 
But how different are the feelings of those who reject it ; light and truth flee 
from them, and they feel angry to think that God should again speak to man. 
But God will show them by His Almighty power that His word cannot be re- 
jected with impunity. The judgments that have befallen ancient generations 
and nations who have rejected His word, ought to be a solemn warning to 
those now on the earth. But alas ! the pride, high-mindedness, and great 
wickedness of man cause him to hate the light because his deeds are evil. 
And thus this generation will, for the most part, perish in unbelief and dis- 
obedience to one of the greatest and most important messages that God ever 
sent for the salvation of the people. Oh, poor fallen man ! how eager for 
happiness, and yet how unwilling to receive it upon righteous principles ! 
Oh, that thou didst but know the day of thy visitation, and wouldst incline 
thine ear, and hearken to the voice of God, and harden not thy heart, for 
then it would be well with thee ! But thou knowest not, neither dost thou 
consider the fearful judgments that await thee, if thou turnest a deaf ear 
to the last great message of mercy, now revealed from the heavens, for thy 


good ! Oh, turn unto the Lord, and exercise faith in Him, that thj light and 
joy may be increased — thy faith and love become perfected, that all of the 
gifts of God may abound in thee, that thou mayest finally obtain eternal life, 
which is the greatest of all the gifts of God to man. 

■j I. — Without true and genuine faith it is impossible to please God ; and Je- 
sus expressly says, that " He that believeth not shall be damned." It is of the 
utmost importance, therefore, that every man examines himself in the most 
careful and rigid manner to see whether he be in the faith or not. The only 
sure and perfect standard with which to compare his faith is the word and 
Spirit of God. 

33. — Header, are you sincerely desiring salval ion, and do you wish to enter into 
a most thorough and searching examination of your faith ? Are you willing 
to have your faith compared with and measured by the divine oracles ? Are 
you a believer in the word of God? If so, you must be aware, that you are 
commanded in the most emphatic terms, to repent of all your sins. This is 
the very first act required of a Bible believer. Have you repented sincerely, 
and humbly, and with all your heart? Have you confessed all your sins unto 
God with a broken heart aud contrite spirit ? Have you, not only confessed, 
but forsaken every sin ? Have you made sufficient acknowledgement and 
satisfaction to those whom you may have in any way injured ? Have you 
covenanted with and promised the Lord that you will sin no more ? If you 
have not repented in this manner and reformed your conduct, then you are 
uot a true believer ; your faith is vain, and your hopes are vain, and you are 
yet in your sins, not having complied with even the very first requisition of 

34. — But, if you have most sincerely repented and put away your evil deeds', 
then you have taken the first permanent step towards a true and saving faith. 
You are now humble and contrite in your feelings ; your heart is tender, and 
you feel grieved that you have ever sinned against God. You feel determined 
that henceforth you will reform. You are a believing penitent sinner ; and 
your great desire is to obtain a pardon of your sins. You ask the Lord to 
forgive you, but He does not grant your request. You pray much, but still 
you have no evidence that your sins are forgiven. You go forward to be 
prayed for by your ministers and friends, but find no relief. You become 
discouraged and perhaps fall back into sin, thinking that there is something 
wrong, or that there is no hope for you ; or perhaps you may be persuaded by 
your minister that your sins are forgiven, aud you try to fancy that it is so ; 
though you have no certainty that you are pardoned, yet you hope that such 
is the case ; this false hope causes you to be somewhat easy in your feelings 
and you fancy all is well. 

35. — But let me tell you plainly that you are deceiving yourself. Your sins 
are not forgiven. It is true, you have believed the word of God, and have re- 
pented ; but repentance is only the first step towards obtaining forgiveness. 
You have another great step to take, before you can expect your sins to be 
pardoned. You must be immersed in water, by one having authority from 
God, in the name of the Father, and of the Son, and of the Holy Ghost, for the 
remission of your sins. Then, and not till then, your sins will be forgiven ; 
for these are the two grand steps, to be joined with your faith, in order that 
your sins may be washed away, by the atoning blood of Christ. Faith, with- 
out repentance and baptism, will not bring you pardon ; neither will repent- 
ance bring you forgiveness ; neither will faith and repentance, both together, 


he sufficient to bring remission of sins; but Faith, Repentance, and Bap- 
tism, are sure to put you in possession of a complete justification of all past 

36. — Faith leads you to repentance and to the waters of baptism for the remis- 
sion of sins. Faith, connected with repentance alone, is not a justifying faith. 
In order to be justified by faith, Baptism as well as repentance must be 
coupled with faith : these three joined in one, constitute the Faith of Justi- 
fication ; where either is wanting, there justification does not exist, and the 
penitent believer is yet in his sins. 

37.- — Are you, dear R,eader, anxious that your sins should all be blotted out '? 
If so, seek not to obtain this choice blessing, contrary to the Gospel : delude 
not yourself with the vain hope that you are already pardoned, when you 
have done nothing more than to repent. God will not accept your repent- 
ance, unless you be baptized for the remission of your sins. Have you 
ever gone down into the water and been buried therein, as penitent believers 
did in ancient times ? Have you ever buried the deeds of the old man in a 
watery grave, as the body of Christ was buried ? Did you by such burial, 
become dead to sin, as Jesus became dead, as it regards his mortal body ? 
Have you ever arisen from the watery tomb to newness of life, as Jesus arose 
from the tomb of mortality to immortality ? Unless you have done this, both 
your faith and hope are vain. 

38. — Again, if you have been immersed by one whom God has not sent, and to 
whom God has not spoken and given authority to baptize ; cr if you have 
been baptized by any one who denies new revelation, and does away any of 
the miraculous gifts of the Gospel, and says, they are unnecessary in these 
days, then know assuredly, that your immersion is illegal, and will in no 
wise be accounted as baptism to you. Therefore your only hope of obtaining 
pardon will be, to search after one whom the Lord has truly authorized, and 
receive this sacred ordinance under his hands ; and then your sins shall be 
forgiven you, and you will, so far as these first steps are concerned, have the 
true genuine Gospel faith. 

39. — You have now, by complying with repentance and baptism, been set free 
from all past sin. You have been born of the water, but not of the spirit. 
Though justified, you yet lack a most essential and important blessing, 
namely, The Baptism of the Holy Ghost. 

40. — God hath ordained ordinances through which Gospel blessings are grant- 
ed to believers. We have already stated, that the ordinance of Baptism when 
ministered by proper authority, is that through which pardon comes to the 
penitent believer ; so likewise, God hath ordained the laying on of the hands 
of His authorized servants, as the sacred ordinance through which He will 
bestow upon baptized believers the Gift of the Holy Ghost. 

41. — The Baptism of the Holy Ghost cannot be dispensed with by the believ- 
er, any more than the baptism of water. To be born of the water, only justifies 
the sinner of past sins ; but to be born, afterwards, of the Holy Ghost, sanc- 
tifies him and prepares him for spiritual blessings in this life, and for eternal 
life in the world to come. To be born of the water does not qualify him to 
enter into the kingdom of God, but to be born, first, of the water, and after- 
wards, of the spirit, fully qualifies him to enter and dwell in that kingdom. 
Jesus says, "Verily, verily, I say unto you, except a man be born of the water 
and of the spirit, he can in no wise enter into the kingdom of God." A man 
may believe, repent, and be immersed in water, or in other words, be barn of 


water, and yet, according to the word of Jesus, he cannot enter into the king- 
dom of God, without also being born of the spirit. 

4.-J.. — The ordinance of the Laying on of Hands for the birth of the Spirit, 
is therefore, essential to salvation. 

4:3. — The men and women of Samaria were born of the water several days be- 
fore they were born of the spirit. Peter and John were under the necessity of 
performing a journey from Jerusalem to Samaria, to lay hands on the bap- 
tized believers of the latter city, that they might also be born of the spirit, 
even as they had been born of the water several days before. 

44. — The baptized believers at Ephesus were born of the spirit through the 
laving on of the hands of Paul. Paul also was born, first of the water to wash 
away his sius ; (Acts xxii. 16,) and secondly, of the Spirit by the ministra- 
tion of Ananias. (Acts ix. 17, 18.) 

45. — Having by faith received forgiveness of sins, and the gift of the Holy 
Ghost, the believers begin with greater assurance to lay hold of every blessing 
promised in the Gospel. They read that certain miraculous signs shall be given 
to believers. (Mark xvi. 1 5, 18.) They consider that they have the right to 
enjoy these signs, according to the promise which Jesus made. And they soon 
find, that through faith, they, in 'the name of Jesus, can cast out devils, speak 
in new tongues, overcome deadly poisons, heal the sick, dream heavenly 
dreams, see open visions, prophesy of future events, receive revelations, con- 
trol the powers of nature, and, in short, do anything that is necessary for 
their welfare and the glory of God. All these blessings are obtained by faith ; 
and without faith no spiritual gifts can be received. 

46.' — The gift of the Holy Ghost, with all its miraculous powers, is one of 
the great distinguishing differences between Gospel believers and unbelievers. 
Jesus has been pleased to promise to the one class miraculous sigas, and t» 
the other damnation. All persons who wish to thoroughly examine their, 
faith by the word of God, can at once determine to which of these two classes 
they belong. All who find themselves in possession of the signs, know of a 
surety that they are believers, and consequently subjects of salvation. But 
all who find themselves destitute of these signs, know at once, that they are 
unbelievers, and, therefore, subjects of damnation. 

47. — The nations of apostate Christendom are deceiving themselves with the 
vain and foolish idea, that they are Gospel believers, without the promised 
accompanying signs. They suppose that they have the true faith without 
enjoying the promised miraculous effects of that faith : thus they have been 
deluding themselves with a false faith, and unfounded hope, for some seven- 
teen centuries past. Where faith exists, these miraculous signs exist. If 
the signs have ceased, then faith has ceased also. "Without these signs, no 
church, either Catholic or Protestant, can be saved; for they are not believers. 

48. — Faith, though the gift of God, is not only obtained by the exercise of the 
agency of man, but is also increased and perfected by the same agency. 
Obedience to the ancient Gospel will necessarily impart the ancient Faith : 
and Faith will necessarily have the same power to prevail with God, in one age 
as in another. If, through Repentance, Baptism, and Laying on of Hands, 
in ancient times, Faith was so increased as to obtain Remission of Sins, the 
Gift of the Holy Ghost, and Miraculous Signs, why will not obedience, in this 
age, to the same three requirements, impart the same degree of Faith ? And 
why not also the same three Gospel blessings, follow the same Faith ? 

49. — Can any one show any reason, or present any evidence from the divine 


oracles, why obedience to the ancient Gospel will not give the same Faith now 
as in ancient times ? Will not Repentance, in all ages, have the same moral 
effect upon the mind ? Is not Gospel Baptism now the same as anciently ? 
Is not every step of obedience to the Gospel the same now as ever ? All 
Bible believers will, at once, answer, that every requirement of the Gospel 
is the same ; and that all can still yield the same acceptable obedience to each 
requirement ; this being the case, does it not necessarily follow, that the same 
obedience will impart the same Faith ; and still further, that the same Gospel 
Faith will bring the same Gospel blessings ? Nothing is more certain. 

50. — The same Jesus that promised to the believer the Remission of Sins, 
as a Gospel blessing, also promised to the same believer Miraculous Signs, as 
Gospel blessings. What authority has the Gospel believer to claim one Gos- 
pel blessing, and reject the others ? Would not this be indirectly rejecting 
the whole Gospel? He that offends in one point of the law, is, by our 
Saviour, represented as guilty of the transgression of the whole. He who 
has no faith to obtain Gospel signs, has no faith to obtain Gospel pardon. 
He who would thus pervert the Gospel is most wofully deceived, if he sup- 
poses himself in possession of any Gospel blessing. Jesus has made no 
Gospel promises to be trifled with, or to be rejected with impunity by 
professed believers. 

51. — Faith in all ages, and under all dispensations, has always prevailed 
with God. By faith, signs, miracles, and manifestations of the power of God, 
were abundantly shown forth under the Patriarchal, Mosaic, and Christian 
dispensations. Jesus said, "All things are possible to him that believeth." 
— (Mark ix. 23.) Again he said, " Have faith in God. For verily I say 
unto you, That whosoever shall say unto this mountain, Be thou removed, 
and be thou cast into the sea ; and shall not doubt in his heart, but shall be- 
lieve that those things which he saith shall come to pass ; he shall have 
whatsoever he saith. Therefore I say unto you, what things soever ye de- 
sire, when ye pray, believe that ye receive them, and ye shall have them." 
— (Mark xi."22, 23, 24.) In another passage He said, " Verily, verily, I say 
unto you, He that believeth on me, the works that I do shall he do also ; 
and greater works than these shall he do ; because I go unto my Father.'' — 
'John xiv. 12.) 

5-2. — None of these passages limit the miraculous effects of Faith to the 
Apostles, or to any particular class of true believers, or to any particular age 
of the world. But on the contrary ; each of these promises was made on the 
broadest terms, general and unlimited as to time or place. The terms, "He 
that believeth ; " " Whosoever shall say," &c, are applicable to all believers, in 
all ages, and in all the world, unto the latest generations, or to the end of 
time. No other Gospel blessings were more unlimited in their application. 
No other more positively and definitely expressed. No other that we have 
any more right to claim or seek after by Faith. 

53. — Indeed, the miraculous gifts were to be the effects — the results — the 
signs of faith, by which the true believer could, by the most infallible evidence 
distinguish himself from an unbeliever. By these gifts he is confirmed; and 
he obtains the most satisfactory knowledge and absolute certainty of the 
divinity of the doctrine which he has embraced. By these tokens, he knows 
that he is in reality a true genuine Gospel believer, that his sins are surely 
forgiven, and that he has received the gift of the Holy Spirit, and is, indeed, 
-an heir of Salvation. 


5 1. — While on the other hand, without these gifts, he knows that he is not 
a believer — that he has no genuine gospel faith — that he has no claim to any 
of the other Gospel blessings — that he is classified with unbelievers, and with 
thern he must be damned. 

55. — Jesus has made the contrast so great, and the distinguishing marks 
so apparent, between true and genuine Gospel believers and unbelievers, that 
it is impossible for any man who examines his own faith by the word of God, 
to be deceived. 

50. — Reader, are you a believer or an unbeliever? Do signs follow you, 
according to the promise of Jesus in the last chapter of Mark ? Have you 
ever cast out devils in the name of Jesus ? Have you ever spoken with ano- 
ther tongue by the power of the Holy Ghost? Have you ever had faith to 
prevail against deadly poisons? Have you ever healed the sick in the name 
of Jesus, by the laying on of your hands ? Have you ever obtained any of the 
promised miraculous gifts of the Spirit ? If you have not, then you are not 
a Gospel believer, and are included in that class which Jesus says, shall be 
damned. Your condition is a fearful one indeed, without the true faith, 
without hope, without salvation, exposed to the wrath which rnubt fall upon 

57. — Do you inquire what you must do? The answer is, become a Bible 
believer ; forsake the false, corrupt, and powerless systems of uninspired men ; 
follow not after any religion because of its popularity ; but seek after the faith 
of the Saints, such as is so clearly defined in the Bible. Seek for the bles- 
sings enjoyed by all true believers in Christ ; rest not satisfied until you are 
in possession of the signs of a believer ; for know assuredly if you stop short 
of this, you can in no wise be saved. It is the word which God has spoken, 
and which He will not revoke. 

58. — Now, dear reader, we have plainly pointed out to you the nature of 
faith ; we have proven to you that faith, like all other good things, is the gift 
of God to man ; we have clearly shown you, how to obtain a true and genuine 
Gospel faith ; we have also told you, how to examine your faith to know whe- 
ther it be the right kiud : we have referred you to the miraculous signs which 
Jesus says shall follow all believers throughout the world ; we have proved 
that without these signs, there can be no believers, no faith, no Church of 
Christ, no salvation. And now we close this subject by telling you plainly, 
that God has again restored His Church to the earth, by revealing the Book 
of Mormon, containing the everlasting Gospel ; by sending His angels as pre- 
dicted by His servant John on Patmos ; by restoring Apostles, and all other 
officers of the Priesthood ; and by setting up His latter-day kingdom, as fore- 
told by Daniel the prophet. 

59. — As many as have received this message with all their hearts, have been 
blessed with the signs promised to believers ; and we know of a surety, and 
bear record that God is* the same, faith is the same, the Gospel is the same, 
and that all the miraculous gifts thereof are the same, as in ancient days ; and 
that the faithful Saints enjoy all blessings now, as in days of old. 

*;0. — Let me earnestly entreat you to break off all your sins, and to bow 
before your Father in Heaven, and ask Him, if what you have now read, is 
true. If you will do this with a sincere and humble heart, God will manifest 
the truth of these things to you by the power of the Holy Ghost. 


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